What is the ruling on qunut in the Fajr prayer?
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The questioner : The issue of qunut in the Fajr prayer: it is known that the majority of people follow the opinion of Imam al-Shafi'i (may Allah have mercy on him) regarding the continuous practice of qunut in the Fajr prayer. Some others say: we only do it once or a few times and then stop. And some say: we do not do it at all, because the Messenger of Allah (peace and blessings be upon him) practiced it for a month and then left it off. So what is the correct position in this matter? And is there raising of the hands in the qunut if it is in the Fajr prayer? May Allah reward you with good.
The Shaykh : In the Shari'ah, there are two types of qunut: a prescribed one and a non-prescribed one. The prescribed one is divided into two categories: one that has an incidental cause, and the other that does not have an incidental cause. The first category, which has an incidental cause, is for the calamities that befall the Muslims. This is called qunut al-nazilah, and it is permissible in the five daily prayers without specifying any particular prayer among them. The other prescribed qunut, which is not linked to a calamity, is the qunut in the witr prayer, where it is recommended to make qunut in the witr without regard to any calamity or disaster befalling the Muslims. So there are two types: qunut for a calamity and qunut for other than a calamity. Qunut for a calamity is in the five daily prayers, and qunut for other than a calamity is only in the sunnah of the Fajr prayer. Once we understand this detail, we say that the one who wants to take a middle position between the two opinions I mentioned—some of whom maintain the qunut of Fajr always, and others who do not perform this qunut at all—there is a middle opinion that says: we do it sometimes and leave it off sometimes. To the one who does it sometimes and leaves it off sometimes, we say: if you do it sometimes for the sake of a calamity, then you have contradicted the Sunnah in specifying this qunut for the Fajr prayer, because qunut for a calamity is not specific to the Fajr prayer. So why did you not generalize it and make qunut sometimes in the Fajr, sometimes in the Zuhr, and in the rest of the five daily prayers? And in my opinion, such a person who makes qunut does not make qunut sometimes in the Fajr only for a calamity, but rather from the perspective of pleasing both groups: these people want qunut, so we made qunut for you, and these people do not want qunut, so we did not make qunut for you. This is, as they say, taking the stick in the middle, meaning pleasing both groups and overcoming them both. So to the one who makes qunut in the Fajr sometimes, we say: either leave it off if your qunut in the Fajr is not qunut for a calamity, or generalize it to the rest of the five daily prayers if it is for a calamity. From this, it becomes clear that the one who does not make qunut in the Fajr prayer is more in accordance with and preferable to the correct Sunnah. This is what I have as an answer to this question.
The questioner : Regarding the raising of the hands in qunut.
The Shaykh : Raising the hands in qunut, whether it is qunut in the witr or qunut in the Fajr or any of the other five daily prayers for a calamity, it is permissible to raise the hands in it. And if the imam makes qunut, he raises his hands and raises his voice in the supplication, and the people behind him also say "Ameen" while raising their hands.
The questioner : Sometimes we pray behind such people who make qunut continuously, and you see that some of the brothers do not raise their hands and do not say "Ameen" behind him. What is the ruling on that?
The Shaykh : This is, of course, not permissible, because it contradicts his saying (peace and blessings be upon him), as we always mention:Sahih al-Bukhari 722 It is necessary to follow the imam in such issues of scholarly disagreement, both in the past and, even more so, in the present. So one follows this imam, even if the follower does not see the legitimacy of it if he were to pray alone. This is the answer.
The questioner : May Allah reward you with good.
The Shaykh : And you,
The Shaykh : In the Shari'ah, there are two types of qunut: a prescribed one and a non-prescribed one. The prescribed one is divided into two categories: one that has an incidental cause, and the other that does not have an incidental cause. The first category, which has an incidental cause, is for the calamities that befall the Muslims. This is called qunut al-nazilah, and it is permissible in the five daily prayers without specifying any particular prayer among them. The other prescribed qunut, which is not linked to a calamity, is the qunut in the witr prayer, where it is recommended to make qunut in the witr without regard to any calamity or disaster befalling the Muslims. So there are two types: qunut for a calamity and qunut for other than a calamity. Qunut for a calamity is in the five daily prayers, and qunut for other than a calamity is only in the sunnah of the Fajr prayer. Once we understand this detail, we say that the one who wants to take a middle position between the two opinions I mentioned—some of whom maintain the qunut of Fajr always, and others who do not perform this qunut at all—there is a middle opinion that says: we do it sometimes and leave it off sometimes. To the one who does it sometimes and leaves it off sometimes, we say: if you do it sometimes for the sake of a calamity, then you have contradicted the Sunnah in specifying this qunut for the Fajr prayer, because qunut for a calamity is not specific to the Fajr prayer. So why did you not generalize it and make qunut sometimes in the Fajr, sometimes in the Zuhr, and in the rest of the five daily prayers? And in my opinion, such a person who makes qunut does not make qunut sometimes in the Fajr only for a calamity, but rather from the perspective of pleasing both groups: these people want qunut, so we made qunut for you, and these people do not want qunut, so we did not make qunut for you. This is, as they say, taking the stick in the middle, meaning pleasing both groups and overcoming them both. So to the one who makes qunut in the Fajr sometimes, we say: either leave it off if your qunut in the Fajr is not qunut for a calamity, or generalize it to the rest of the five daily prayers if it is for a calamity. From this, it becomes clear that the one who does not make qunut in the Fajr prayer is more in accordance with and preferable to the correct Sunnah. This is what I have as an answer to this question.
The questioner : Regarding the raising of the hands in qunut.
The Shaykh : Raising the hands in qunut, whether it is qunut in the witr or qunut in the Fajr or any of the other five daily prayers for a calamity, it is permissible to raise the hands in it. And if the imam makes qunut, he raises his hands and raises his voice in the supplication, and the people behind him also say "Ameen" while raising their hands.
The questioner : Sometimes we pray behind such people who make qunut continuously, and you see that some of the brothers do not raise their hands and do not say "Ameen" behind him. What is the ruling on that?
The Shaykh : This is, of course, not permissible, because it contradicts his saying (peace and blessings be upon him), as we always mention:
The Imam is (appointed) to be followed. So do not differ from him
إنما جعل الإمام ليؤتم به فلا تختلفوا عليهThe questioner : May Allah reward you with good.
The Shaykh : And you,
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.